Study Guide for Laudato Si’

Study Guide for
Laudato Si’
The Interfranciscan Commission for
Justice, Peace and the Integrity of Creation
August 2015

Canticle of the Creatures
O Most High, all-powerful, good Lord God,
to you belong praise, glory,
honour and all blessing.
Be praised, my Lord, for all your creation
and especially for our Brother Sun,
who brings us the day and the light;
he is strong and shines magnificently.
O Lord, we think of you when we look at him.
Be praised, my Lord, for Sister Moon,
and for the stars
which you have set shining and lovely
in the heavens.
Be praised, my Lord,
for our Brothers Wind and Air
and every kind of weather
by which you, Lord,
uphold life in all your creatures.
Be praised, my Lord, for Sister Water,
who is very useful to us,
and humble and precious and pure.
Be praised, my Lord, for Brother Fire,
through whom you give us light in the darkness:
he is bright and lively and strong.
Be praised, my Lord,
for Sister Earth, our Mother,
who nourishes us and sustains us,
bringing forth
fruits and vegetables of many kinds
and flowers of many colours.
Be praised, my Lord,
for those who forgive for love of you;
and for those
who bear sickness and weakness
in peace and patience
- you will grant them a crown.
Be praised, my Lord, for our Sister Death,
whom we must all face.
I praise and bless you, Lord,
and I give thanks to you,
and I will serve you in all humility.

Dear Sisters and Brothers,
May the Lord give you peace!
It is with great pleasure that we offer this Study Guide for Laudato Si’. As preparations were underway
for publication of the encyclical, the Conference of the Franciscan Family (CFF) contacted
us, the Interfranciscan Commission for Justice, Peace and the Integrity of Creation (Romans
VI), and requested that we anticipate the arrival of the papal letter. In response, we proposed
creation of a Study Guide meant to promote reading and study of the encyclical. The CFF accepted
our proposal.
This Study Guide is offered in a special way to the Franciscan Family and to those with whom
we work. Pope Francis makes it clear that his inspiration, not only for the encyclical but for his
papacy as well, is Saint Francis of Assisi. In the letter he comments early on: “I believe that Saint
Francis is the example par excellence of care for the vulnerable and of an integral ecology lived
out joyfully and authentically.” We are invited to embody this message in the world today, living
out the example of our model Saint Francis, and hearing clearly the cry of the poor and vulnerable
and the cry of the earth.
The Study Guide is also presented to all those of good will who might find it helpful. Pope Francis
calls repeatedly in Laudato Si’ for dialogue at all levels and between all actors to address the
urgent crisis of our day. May we find ways to respond together to his insistent pleas.
Directions for using this Study Guide are very simple:
• It must be used with a copy of the encyclical in hand; the Guide was prepared with the intention
of encouraging the individuals and groups who use it to go directly to the words of the
Pope. So those who participate need a copy of the encyclical as well as a copy of the Study
Guide.
• The Guide is divided into seven sections, one for the introduction and one for each of the six
chapters; prepare a schedule of nine meetings: one for a general introduction, one for each of
the seven sections, and a final one for evaluation of the experience.
• Choose a leader for the entire program, and a leader for each of the meetings. The leader
should remind participants to read the appropriate section of the encyclical before the session,
and then make sure that the session flows well and that everyone gets a chance to participate.

• At each session begin with a moment of recollection, prayer, reflection. Why has the group
come together? What results are sought? Then go to the Study Guide, to the summary of the
section that is under consideration. Read through it slowly. When a comment or a citation
catches the attention of participants, go to the encyclical and read the entire section from
which the quote is taken. What is the reaction of participants to the section? Then continue
with the summary.
• After the summary, continue with the questions for reflection. Wherever possible, find very
concrete responses to the questions. How might participants respond individually? How can
the group respond together? What proposals might be taken to the larger community? How
can the local community become a spark to ignite the larger activities needed to face our
global crisis? Constantly look for ways to implement the suggestions made in the encyclical.
• After the first eight sessions, plan a session of evaluation and celebration. What was the
group able to accomplish? What steps are necessary to continue the process? How might the
group involve others in the struggle? Might it be interesting for those who participated in the
study group to form new groups with new participants?
Sisters and brothers, we hope that this Study Guide will encourage you to read and study the
encyclical, especially in groups that will then be able to work together to implement its call for
the changes needed to confront the current crisis. We are aware that all Guides like this one are
culturally limited. So we invite the Franciscan Family in each region to consider preparing a
more regionally appropriate study guide. We want to guarantee that the Study Guide will not be
an elite document, but one that helps all people to read, understand and live the words of Pope
Francis found in Laudato Si’. Please feel free to share it widely.
We pray that this Study Guide will be a useful tool in understanding the message of the encyclical,
and in promoting the process of ongoing conversion so essential to living the Gospel life!
The members of Romans VI

Introduction
Summary:
The subtitle of the Pope’s encyclical Laudato Si’ makes
clear the underlying concern of the letter: On Care for
our Common Home. Saint Francis reminds us that “our
common home is a like a sister with whom we share our
life and a beautiful mother who opens her arms to embrace
us (#1). Our sister cries out because of the harm
done to her due to our lack of responsibility, and because
“We have come to see ourselves as her lords and
masters, entitled to plunder her at will” (#2).
Given the situation of environmental deterioration in
which we find ourselves, Pope Francis calls on all who
live on this planet to enter into dialogue about our common
home (#3). He cites his papal predecessors who
have previously warned about these problems, commenting
that their concerns are echoed in the reflections
of numerous scientists, philosophers, theologians
and civic groups, along with other Churches and Christian
communities and other religions. (#3-9).
Pope Francis comments on the importance of Saint
Francis of Assisi for his own life and ministry, and
names him “the example par excellence of care for the
vulnerable and of an integral ecology lived out joyfully
and authentically,” thus stating clearly one of the basic
themes of the encyclical, the relationship between social
justice and care for the environment. The Pope says
that: “He (Saint Francis) shows us just how inseparable
the bond is between concern for nature, justice for the
poor, commitment to society, and interior peace” (#10).
We are reminded that unless, like Saint Francis, we approach
nature and the environment with an openness
to awe and wonder, “our attitude will be that of masters,
consumers, ruthless exploiters, unable to set limits on
their immediate needs” (#11).
The Pope states clearly the appeal he is making: “The
urgent challenge to protect our common home includes
a concern to bring the whole human family together
to seek a sustainable and integral development…”
(#13), which demands “a new dialogue about how we
are shaping the future of our planet” (#14). He recognizes
difficulties associated with this appeal, due not
only to powerful opposition, but also to lack of interest.
“Obstructionist attitudes, even on the part of believers,
can range from denial of the problem to indifference,
nonchalant resignation or blind confidence in technical
solutions. We require a new and universal solidarity”
(#14).
The introduction ends with a list of certain themes that
will appear throughout the encyclical, and which will
help to organize and understand the overall message:
“…the intimate relationship between the poor and the
fragility of the planet, the conviction that everything in
the world is connected, the critique of new paradigms
and forms of power derived from technology, the call
to seek other ways of understanding the economy and
progress, the value proper to each creature, the human
meaning of ecology, the need for forthright and honest
debate, the throwaway culture and the proposal of a
new lifestyle” (#16).
Questions for Reflection:
1. The name of the encyclical, Laudate Si’, highlights the importance of Saint Francis as an inspiration
for the letter. Which of the saint’s attitudes do you find most engaging?
2. Pope Francis makes clear his understanding that environmental degradation and social injustice
are grave concerns, and that they are interconnected. How have you experienced this connection?
How can we be part of the dialogue to which he is calling everyone?
3. Review the themes that are listed in the last paragraph above. In your opinion, which ones are
most important?

Chapter 1: What is happening to our common home?
Summary:
The first chapter of the encyclical is dedicated to reading
the signs of the times, and Pope Francis notes that “we
need only take a frank look at the facts to see that our
common home is falling into serious disrepair” (#61).
While acknowledging that there is a variety of opinions
regarding the situation and its possible solutions,
he declares that only honest debate among experts who
respect one another’s views can lead us forward (#61).
The encyclical proposes six areas that require such careful
analysis.
The first deals with pollution and climate change (#20-
26). Many types of pollution are leading to a broad
spectrum of health hazards, especially for the poor,
and technology is not the only way to solve these problems
(#20). The hundreds of millions of tons of waste
generated every year, much of it toxic, radioactive and
non-biodegradable, is another form of pollution, and
because of it the earth, our home, is beginning to look
more and more like an immense pile of filth (#21). These
problems are closely related to the throwaway culture in
which we live which affects the excluded while reducing
things to rubbish; we must learn to preserve resources
for present and future generations, while limiting as
much as possible the use of non-renewable resources
(#22).
Regarding climate change, the Pope states that a very
solid scientific consensus indicates that we are presently
witnessing a disturbing warming of the climate system.
While other factors are involved, studies indicate that
most global warming in recent decades is due mainly
to human activity, and the problem is aggravated by a
model of development based on the intensive use of fossil
fuels. Furthermore, many of the poor live in areas
particularly affected by phenomena related to warming,
and this has led to a tragic rise in the number of
migrants seeking to flee the growing poverty caused
by environmental degradation. Humanity is called to
recognize the need for changes of lifestyle, production
and consumption, and to promote effective policies to
address these issues (#23-26).
The second area is that of water (#27-31). Fresh drinking
water is an issue of primary importance, since it is
indispensable for human life and for supporting terrestrial
and aquatic ecosystems; the situation is particularly
serious in relation to the poor, causing many deaths
and the spread of water-related diseases (#28-29). The
encyclical is clear in stating that access to safe drinking
water is a basic and universal human right (#30).
The third area deals with loss of biodiversity (#32-42).
Extinction of plant and animal species caused by humans
changes the ecosystem, and future consequences
cannot be predicted. This loss entails not only the
elimination of resources for us, but the disappearance
of species that have value in themselves (#32-33). We
must recognize the fact that ALL creatures are connected,
and that all are dependent on one another (#42).
The fourth area deals with the decline in the quality
of human life and the breakdown of society (#43-47).
We must take into account the effects of environmental
deterioration, current models of development and the
throwaway culture on people’s lives (#43). Consideration
of these effects indicates that the growth of the last
two centuries has not always led to integral development
and an improvement in quality of life (#46).
The fifth area is that of global inequality (#48-52). Pope
Francis clearly states that “the deterioration of the environment
and of society affects the most vulnerable people
on the planet,” the poorest and the excluded, who
are the majority of the planet’s population, and who are
often treated in international discussions as an afterthought
or as collateral damage (#48-49). The encyclical
forcefully notes that “a true ecological approach always
becomes a social approach; it must integrate questions
of justice in debates on the environment, so as to hear
both the cry of the earth and the cry of the poor” (#49).
The birth rate cannot be used as a scapegoat; we must
face the question of “extreme and selective consumerism
on the part of some” (#50). Such considerations
will lead us to be aware that, in regard to climate change,
there are differentiated responsibilities” (#52).
Finally, Chapter 1 addresses the weak response to our
environmental problems (#53-59). While we have never
mistreated our common home so badly as we have in

the last two hundred years, we have not found adequate
responses to this crisis, an indication that international
politics are subject to global technology and finance
(#53-54). “Any genuine attempt by groups within society
to introduce change is viewed as a nuisance based
on romantic illusions or an obstacle to be circumvented”
(#54). We cannot be satisfied with “false or superficial
ecology which bolsters complacency and a cheerful
recklessness” (#59), but we must face up to our crisis
and make bold decisions.
Questions for Reflection:
1. Do you agree with the Pope that the Earth, our common home, is falling into serious disrepair?
What evidence can you provide to support your opinion?
2. Over the last few years there has been contention over the causes of global warming. The
Pope says that while there are other causes, the main one is human activity. What do you
think? What can we do in our personal, communal and social lives to address the causes of
climate change?
3. The encyclical calls on everyone to recognize the effects of the environmental crisis on the poor,
and to remember that any true ecological approach is always also a social approach to the
issues. The Pope also says that in regard to climate change there must be differentiated responsibilities.
How might this approach affect our lifestyle?
4. What other area of concern presented in Chapter 1 do you consider important in a discussion
of the environmental crisis?

Chapter 2: The gospel of creation - the Pope’s Franciscan vision
Summary:
In Chapter 2 of Laudato Si’ Pope Francis turns from an
exposition of various illnesses afflicting the world and
the human family to the development of a treatment
plan rooted in faith and the Bible. He begins by reemphasizing
the necessity for science and religion to be in
dialogue: “If we are truly concerned to develop an ecology
capable of remedying the damage we have done,
no branch of the sciences and no form of wisdom can
be left out, and that includes religion and the language
particular to it. The Catholic Church is open to dialogue
with philosophical thought; this has enabled her to produce
various syntheses between faith and reason” (#63).
The Pope recalls that human beings are part of God’s
plan for creation (#65). We were meant for relationship
with God, each other, and the world in which we live;
sin, especially when we presume to take God’s place and
forget that we, too, are creatures, is a rupture in those
relationships (#66). Thus, rather than thinking that
“dominion” over the earth and God’s creatures (Genesis
1:28) justifies doing whatever we want with them
and each other, we are called to be responsible stewards
(#67-69).
Pope Francis repeatedly recalls the Biblical message that
“everything is interconnected” (#70). Just one person
can restore hope and there is wisdom in the Sabbath
rest (#71). Contemplating creation can lead us to praise,
thanksgiving and a deeper faith in God’s saving love for
us and a greater desire for justice (#72-74).
The Pope distinguishes between nature (“a system
which can be studied, understood and controlled”) and
creation (“a gift from the outstretched hand of the Father
of all, and…a reality illuminated by the love which
calls us together into universal communion”) (#76). As
“the order of God’s love” (#77), creation is in further
need of development, and that demands the ongoing
work of the Holy Spirit and human cooperation, as well
as our creativity and the ingenuity that is often evident
in the sciences (#78-81). As people in relationship and
subjects who are co-creators, we are called to treat other
living beings as subjects to be encountered, not objects
to be dominated or controlled.
Pope Francis warns: “When nature is viewed solely as a
source of profit and gain, this has serious consequences
for society” (#82). The purpose and end of the universe
is entirely different: “The ultimate destiny of the universe
is in the fullness of God, which has already been
attained by the risen Christ, the measure of the maturity
of all things….Human beings, endowed with intelligence
and love, and drawn by the fullness of Christ, are
called to lead all creatures back to their Creator” (#83).
This is a very Franciscan vision, and it is expanded in
the paragraphs that follow: each part of creation has a
God-given purpose, reveals God’s goodness and generosity,
is interdependent and in some way reveals God
without being able to capture the fullness of God (#84-
88). This approach is beautifully expressed in St. Francis’
Canticle of the Creatures (#87), the inspiration for
the encyclical.
Love for creation, however, cannot obscure the “pre-eminence”
of the human person, and at times “more zeal
is shown in protecting other species than in defending
the dignity which all human beings share in equal measure”
(#90). “A sense of deep communion with the rest
of nature cannot be real if our hearts lack tenderness,
compassion and concern for our fellow human beings”
(#91). Care for the natural world is fine as long as we
do not ignore our brothers and sisters who are suffering.
These two concerns are related: “when our hearts are
authentically open to universal communion, this sense
of fraternity excludes nothing and no one. It follows
that our indifference or cruelty towards fellow creatures
of this world sooner or later affects the treatment we
mete out to other human beings” (#92).
Because the earth and its goods are essentially “a shared
inheritance,” Pope Francis reminds us that, in the words
of St. John Paul II, “there is always a social mortgage on
all private property” (#93). Our natural environment is
“a collective good” and everyone’s responsibility (#95).
As Christians we exercise that responsibility following
the example of Jesus, who invited people to contemplate
the goodness and beauty of the world, lived in harmony
with nature, and worked with his hands, thus sanctifying
human work (#96-98). Recognizing the honor and

esponsibility of our calling to live and work as Jesus
did, we can face with courage the human roots of the
crisis that currently confronts us.
Questions for Reflection:
1. St. Francis saw himself as a “universal brother,” one called to live in harmony with the people
and world around him. How can we better reflect that harmony in our own lives, as believers,
citizens, workers and consumers?
2. Do you find the Pope’s distinction between “nature” and “creation” helpful?
3. How might this encyclical cause us to read and interpret St. Francis’ Canticle of the Creatures in
new ways?
4. Given the “pre-eminence” of humanity in creation, what does it mean for us to obey God’s command
to the first humans, created in the divine image, in Genesis 1:28ff?
5. How can the vow and tradition of evangelical poverty help others to better understand and
treat the environment as a “collective good?”

Chapter 3: Human roots of the ecological crisis
Summary:
In the spirit of Saint Francis, Pope Francis focuses on
the concerns of our day and gives central attention to
the dominant technocratic paradigm and its effects on
people and on their actions in the world. He asks us
to look at our understanding of the causes of the ecological
crisis and to consider what changes we need to
make so that all might share in the benefits of technology.
He calls for dialogue to create an ethical framework
of principles and behaviors, and suggests several areas
for discussion and decision-making.
First, we have been brought to a crossroads by our
technological developments. We are grateful for those
which have improved the quality of human life through
medicine, engineering, and communications. Yet it
needs to be acknowledged that there have also been disastrous
effects. Advances in technology are matched by
advances in power, especially for those with the knowledge
and economic resources to use them (the Pope
cites the use of nuclear bombs, the array of technology
used by totalitarian regimes and the deadly arsenal of
weapons available for modern warfare). There can be
the tendency to believe that an increase in power is an
increase in progress. Pope Francis observes, however,
that technological development must be accompanied
by a development in human responsibility, values and
conscience. The situation calls for sound ethics, a culture
and spirituality capable of setting limits and teaching
clear-minded self-restraint (#102-105).
The second is consideration of the globalization of the
technocratic paradigm. Technological products are not
neutral, but create a framework which ends up conditioning
lifestyle and shaping social possibilities dictated
by certain powerful groups that dominate economic and
political life. This approach promotes the notion of infinite
or unlimited growth, which is based on the lie that
there is an infinite supply of the earth’s goods (#106).
The problems of global hunger and poverty cannot be
resolved simply by market growth. Wasteful consumerism
offers an unacceptable contrast to dehumanizing
privation. From this perception, Pope Francis notes that
the deepest roots of our present failures have to do with
the direction, goals, meaning and social implications of
technological and economic growth. There needs to be
a realization that our struggle to constantly accumulate
novelties can lead to a superficial life (#106-114).
A third area of concern is the crisis and effects of modern
anthropocentrism. God has given earth to us, and
we must use it with respect for its original good purpose.
We are not called to mastery over the world, but
to responsible stewardship. We are also God’s gift to
one another. When we fail to acknowledge as part of
reality the worth of a poor person, a human embryo, a
person with disabilities, it is difficult to hear the cry of
nature itself. We cannot underestimate the importance
of our relationship with the environment, with others
and with God. Pope Francis calls for a new synthesis
capable of overcoming the false arguments of recent
centuries (#115-121). He declares: “There can be no renewal
of our relationship with nature without a renewal
of humanity itself. There can be no ecology without an
adequate anthropology” (#118); to feel responsible for
the world, human beings must first truly understand
who they are. Then he urges us to bring our rich Christian
tradition into fruitful dialogue with the following
three situations:
1. Practical relativism. Seeing something as relevant
only if it serves immediate interests can lead to environmental
degradation and social decay and promote
the “use and throw away culture”. Some examples
Pope Francis cites include human trafficking,
organized crime, drug trade, commerce in blood diamonds,
the buying of organs, eliminating children
and using the fur of endangered species. Political
efforts and the force of law will not be sufficient by
themselves to bring about change; rather the culture
itself must be called into question (#122-123).
2. The need to protect employment. In Genesis, man
and woman were given the garden in order to preserve
and keep it fruitful. From this example, Pope
Francis suggests that work understood in relationship
to others is what gives meaning and purpose to
our human activities. Together with this perception
is the awe-filled contemplation of creation which we
find in St. Francis of Assisi. Pope Francis asserts that

when our capacity for contemplation and reverence
is impaired, it is easy for us to misunderstand the
meaning of work. He encourages work as a means
to express our human dignity. As such it should be
a setting for rich personal growth, where many aspects
of life enter into play: creativity, planning for
the future, developing our talents, living out our
values, relating to others, giving glory to God. Our
lives need to have a balance of reflection and work.
With this in mind, helping the poor financially is
only provisional; they need to be allowed a dignified
life through work. He notes further that technological
progress is not when the costs of production are
reduced by laying off workers and replacing them
with machines. Instead, the creation of jobs is an
essential service for the common good. For this
reason “it is imperative to an economy which favors
productive diversity and business creativity”, and
“civil authorities have the right and duty to adopt
clear and firm measures in support of small producers
and differentiated production” (#124-129).
3. Biological technologies. Pope Francis states that human
intervention in plants and animals is permissible
when it pertains to the necessities of human life.
However, he notes that it is difficult to make a general
judgment about genetic modification. A broad,
responsible, scientific and social debate needs to
take place, one considering all of the available information
and including those directly and indirectly
affected. Technology separated from ethics will not
easily be able to limit its own power (#130-136).
Questions for Reflection:
1. As a member of a global community, in what ways do you feel that your vision of a satisfying
life is affected by the need to constantly purchase and accumulate advanced technology?
2. As you reflect on the importance of dialogue with others regarding the human roots of the
ecological crisis, how does your Christianity contribute to a fruitful dialogue with others to bring
about needed changes? Or, if you do not have a substantial foundation, how do you see yourself
developing one?
3. Pope Francis is very concerned about anthropology, that is, the way we understand ourselves.
What is the meaning of his statement: “there can be no ecology without an adequate anthropology”?
4. Do you feel caught into a “use and throw away culture” when technological advances necessitate
the purchase of new equipment without the option of upgrading your present one? Can
you find a way out of this dilemma?
5. Pope Francis emphasizes the importance of contemplation and describes several characteristics
of work. Has your work been such an opportunity for you to integrate contemplation and action?
How would you see yourself promoting these values for others?
6. When you buy products are you conscious of the way the product has been developed? Has
the development process respected the employment of persons and the innate characteristics of
plants and animals?

Chapter 4: Integral ecology
Summary:
This chapter is extremely important because Pope Francis
defines INTEGRAL ECOLOGY, beginning with the
statement that it is one “which clearly respects its human
and social dimensions” (#137). He then explains
various types of ecology: environmental, economic and
social; cultural; and finally the ecology of daily life. The
chapter ends with a look at two important principles:
the common good, and justice between generations.
Let us consider each issue in more detail.
Environmental, economic and social ecology. To reflect
on these three dimensions of ecology, Pope Francis
emphasizes the dimension of the interconnectedness of
all things and “the conditions required for the life and
survival of society, and the honesty needed to question
certain models of development, production and
consumption” (#138). He calls for an INTEGRATED
APROACH to a complex crisis: “We are faced not with
two separate crises, one environmental and the other
social, but rather with one complex crisis which is both
social and environmental. Strategies for a solution demand
an integrated approach to combating poverty,
restoring dignity to the excluded, and at the same time
protecting nature” (#139). Researchers must be granted
broad academic freedom so that they might better understand
the interactions of the system and find ways
to address the crisis (#140). The concept of economic
growth offers a limited understanding of the issues, and
suggests the need for an “economic ecology” capable of
appealing to a broader vision of reality, a humanism capable
of bringing together the different fields of knowledge,
including economics, in the service of a more
integral and integrating vision (#141). Furthermore, if
everything is related, then the health of a society’s institutions
also has consequences for the environment and
the quality of human life. Institutions that are weak will
have negative consequences (#142).
Cultural ecology. The Pope notes that “together with
the patrimony of nature, there is also an historic, artistic
and cultural patrimony which is likewise under
threat” (#143). This threat demands greater attention to
local cultures. A consumerist vision of human beings
has a leveling effect on cultures. It attempts to resolve
all problems through uniform regulations or technical
interventions, and can lead to overlooking the complexities
of local problems which demand the active
participation of all members of the community (#144).
In the context of culture the Pope expresses the need
for special care for indigenous communities and their
cultural traditions, noting that they are not merely one
minority among others, but should be the principal dialogue
partners, especially when large projects affecting
their land are proposed. Nevertheless, in various parts
of the world pressure is being put on them to abandon
their lands to make room for agricultural and mining
projects (#146).
Ecology of daily life. In this section the Pope deals with
the issue of QUALITY OF LIFE which affects everyone.
He commends those who with generosity and creativity
respond to the environmental limitations of their
surroundings, but notes that extreme poverty can lead
to immense challenges in regard to quality of life. He
mentions the problems raised by lack of housing, criminalization
and overcrowding in mega-cities (#148-149,
152). But he also mentions a series of transformations
in urban life that could be part of the new vision for our
common home (#147-153). Concern for city life, however,
should not cause us to overlook rural populations
which “lack access to essential services and where some
workers are reduced to conditions of servitude, without
rights or even the hope of a more dignified life” (#154).
The section ends with a recognition of the relationship
between human life and moral law, which is inscribed
in our nature and is necessary for the creation of a more
dignified environment (#155).
The principle of the common good. The Pope emphasizes
the common good as a central and unifying principle
of social ethics, one which is based on respect for
the human person as such (#156-157). He calls on society
as a whole, and the states in particular, to defend and
promote the common good, showing in a special way
solidarity with and preferential option for the poorest
of our brothers and sisters (#157-158).
The principle of justice between the generations. The
Pope defines intergenerational solidarity as the notion
of the common good extended to future generations.

He comments that: “Intergenerational solidarity is not
optional, but rather a basic question of justice, since
the world we have received also belongs to those who
will follow us” (#159), adding that our very dignity is at
stake. He says that: “The pace of consumption, waste
and environmental change has so stretched the planet’s
capacity that our contemporary lifestyle, unsustainable
as it is, can only precipitate catastrophes” (#161). The
current crisis demands a very concrete response, and
Pope Francis says: “The effects of the present imbalance
can only be reduced by our decisive action, here and
now. We need to reflect on our accountability before
those who will have to endure the dire consequences”
(#162).
Questions for Reflection:
1. Pope Francis says that Integral Ecology is an approach that connects environmental problems
with social and economic problems. How do you see this connection?
2. The Pope speaks about a consumerist vision of human beings and that the pace of consumption,
waste and environmental change has stretched the planet’s capacity, which can only lead to
catastrophes. How do you think we contribute to this situation?
3. How do you see the connection between the universal destination of the world’s common goods
and the evangelical preferential option for the poor?
4. Pope Francis affirms that “intergenerational solidarity is not optional, but rather a basic question
of justice”. What must be done to guarantee a better future for the generations to come?

Chapter 5: Guidelines for action based on dialogue
Summary:
In Chapter 5, after having presented his overview of the
reality of the planet and the profoundly human causes
of environmental degradation, Pope Francis offers his
thoughts on the more important paths we might follow
to “help us escape the spiral of self-destruction which
currently engulfs us” (#163). His approach is built on
a series of dialogues that must be carried out: on the
environment in the international community; for new
national and local policies; for transparency in decision-making;
between politics and economics for human
fulfillment; between religions and science. The
Pope deals with each of these proposed dialogues in
more detail, raising the following issues:
Dialogue on the environment in the international community.
There is a growing conviction that our planet
is a homeland and that humanity is one people living
in a common home (#164), which ought to lead us to
conceive of a common project for the world and for humanity.
Despite some advances, there continues to be
a lack of global awareness of the gravity of the situation
(#165-170). The Pope speaks of the need for “common
and differentiated responsibilities” and for the radical
changes demanded by present circumstances (#170).
He calls for enforceable international agreements.
Global regulatory norms are needed to impose obligations
and prevent unacceptable actions; there needs to
be agreement on systems of governance for the whole
range of so called “global commons” (#173-174).
Dialogue for new national and local policies. It is not
enough to focus on the international issues, but winners
and losers on the national and local levels must also be
identified (#176). Governments should not be concerned
primarily with immediate results, driven by consumerist
sectors of the population and concentrating
on short term growth (#178), but rather with long term
goals that guarantee the common good. They should
pass laws that promote respect for the environment and
the interests of small producers, and which preserve local
ecosystems (#179-181). However the Pope is very
realistic about the possibility for these long term goals,
and notes that “…public pressure has to be exerted in
order to bring about decisive political action” (#179).
Dialogue and transparency in decision-making. In this
section the Pope deals with the problem of corruption,
which can be addressed effectively with transparent and
shared political processes (#182). Every environmental
impact assessment must be carried out in a way that is
interdisciplinary, transparent and free of all economic
or political pressure (#183). The Pope calls for dialogue
between all of the interested stakeholders, especially the
local population, and offers a series of questions that
must be raised in order to guarantee integral development
(#183-185). He also highlights the need to use
the precautionary principle (#186-187). The Pope notes
that in the case of strong evidence that irreversible damage
may result due to an activity, “a project should be
halted or modified, even in the absence of indisputable
proof. Here the burden of proof is effectively reversed,
since in such cases objective and conclusive demonstrations
will have to be brought forward to demonstrate
that the proposed activity will not cause serious harm
to the environment or to those who inhabit it” (#186).
Politics and economy in dialogue for human fulfillment.
“Politics must not be subject to the economy, nor
should the economy be subject to the dictates of an efficiency-driven
paradigm of technocracy” (#189). Politics
and economics must be at the service of life, especially
human life, and environmental protection cannot
be assured solely on the basis of financial calculations
of costs and benefits and market forces (#189-190). We
cannot hope that those who are obsessed with profit will
take into account concern for nature in their calculations
(#190). Limitless growth is not a panacea for all
our problems; rather, we need to be more creative and
invest in sustainable development (#192-194). “…(T)
he time has come to accept decreased growth in some
parts of the world, in order to provide resources for
other places to experience healthy growth (#193). The
Pope reinforces the call for increased responsibility at all
levels, citing the need for subsidiarity (#196), and ends
the section by challenging politics to work at restoring
its own credibility by promoting a clear and transparent
approach to our current problems, thus limiting the
space where organized crime can function (#197).
Religions in dialogue with science. Life cannot be to-

tally explained by the empirical sciences, and religious
classics foster reflection on ultimate meaning and are
able to open new horizons (#199). If we lose sight of
the great motivations which make it possible for us to
live in harmony, and the values such as sacrifice and
goodness, no technical solution will be able to fill the
void; believers must live in a way consonant with their
faith, and not contradict it by their actions (#200). “The
majority of people living on our planet profess to be believers.
This should spur religions to dialogue among
themselves for the sake of protecting nature, defending
the poor, and building networks of respect and fraternity”
(#201). The Pope also calls for dialogue among
the various sciences and various ecological movements.
“The gravity of the environmental crisis demands that
we all look to the common good,” promoting true dialogue
that will lead to concrete results (#201).
Questions for Reflection:
1. Deforestation; land-grabbing; water pollution; climate change; fossil fuels. Are these mere
headlines for us, or are they vital issues raised by Catholic Social Teaching to which we must
find concrete responses? Do you agree with the Pope that public pressure is needed to bring
about change in these important areas?
2. What is your opinion about global agreement on use of the oceans? How much do you know
about the issues related to the resources taken from the oceans? Is it just to think about a supranational
organism to govern the use of ocean resources? What needs to be done about this
issue and where do we need to start?
3. Are you aware of the contribution of civil society to environmental questions? Are you aware
of positive policy results obtained in your country due to the work of the organizations of civil
society?
4. Do you think that it is necessary to stay out of politics so as not to “dirty your hands,” or are
you convinced that we need to participate in political life so that we might help orient its choices?
How might we picture politics or economics that are truly dedicated to human fullness and
to promoting environmental justice?
5. Why do many people see religion and science as opposed to one another? Is this an attitude
inherited from the Enlightenment? How have religion and science contributed to the attitude
that they are irreconcilable? Is this true?
6. Why should I work for a world that is more just, where the poor have a voice and are able to
find their own dignity, where they are able to acquire the tools and knowledge necessary to
escape their condition?

Chapter 6: Ecological education and spirituality
Summary:
The opening sentence of chapter six states the issue
clearly in the typical style of Pope Francis: “Many things
have to change course, but it is human beings above all
who need to change” (#202). He then begins to map out
a course.
The first section (#203-208) points us towards a new
lifestyle, encouraging individuals and groups to reject
consumerism, reminding all that “purchasing is always
a moral - and not simply economic - act” (#206). He
then calls attention to the Earth Charter, expressing
the hope that “ours may be a time remembered for the
awakening of a new reverence for life, the firm resolve
to achieve sustainability, the quickening of the struggle
for justice and peace and the joyful celebration of life”
(#207).
The second section (#209-215) calls everyone to an education
for the Covenant between humanity and the
environment. The Pope declares: “An awareness of the
gravity of today’s cultural and ecological crisis must be
translated into new habits” (#209). He notes that environmental
education has broadened its goals, adding a
critique of the “myths” of modernity and focusing on
establishing harmony within ourselves, with others,
with nature and other living creatures and with God.
The Pope calls for an “ethics of ecology” (#210).
While speaking of ecological conversion, the Pope suggests
the need for an ecological spirituality grounded in
our faith and Gospel convictions that foster a passionate
concern to protect the world (#216). Appealing once
again to the figure of St. Francis of Assisi, he points out
that a healthy relationship with creation is one dimension
of overall personal conversion (#218), a conversion
that entails gratitude and gratuitousness, a loving
awareness of our universal communion, and that each
creature reflects something of God. He insists, however,
that individual efforts alone will not remedy the complex
situation of our world; we also need effective community
networks (#219).
In the section on Joy and Peace (#222-227), the Pope
encourages us to learn from different religious traditions,
including the Judeo-Christian, that “less is more”,
adding that “to be serenely present to each reality, however
small it may be, opens us to much greater horizons
of understanding and personal fulfillment” (#222).
“Christian spirituality proposes a growth marked by
moderation and the capacity to be happy with little”
(#222), certainly echoing the views of St. Francis.
A life marked by simplicity and sobriety is liberating, a
way of living life to the full. It makes people capable of
shedding unsatisfied needs, reducing their obsessions
and weariness, even living on little, especially when
they cultivate other pleasures and find satisfaction in
fraternal encounters, in service, and in developing their
gifts in music and art, in contact with nature, in prayer
(#223).
The Pope recalls the need for being at peace with one’s
self, an inner peace closely related to care for ecology
and for the common good because, lived out authentically,
it is reflected in a balanced lifestyle together with
a capacity for wonder which takes us to a deeper understanding
of life. “An integral ecology includes taking
time to recover a serene harmony with creation,
reflecting on our lifestyle and our ideals, and contemplating
the Creator who lives among us and surrounds
us, whose presence ‘must not be contrived, but found,
uncovered’” (#225). In the context of love of creation,
the Pope challenges believers to return to the practice of
giving thanks before and after meals to remind us of our
dependence on God for life, to strengthen our feeling
of gratitude for the gifts of creation, acknowledge those
who by their labors provide us with these goods, and reaffirm
our solidarity with those in greatest need (#227).
Section 5 on civic and political life (#228-232) states that
care for nature is part of a lifestyle which includes the
capacity for living together and communion, ultimately
extending “universal fraternity” to all creatures, even
the wind, sun and clouds (#228). The Pope issues an
impassioned plea: “We have had enough of immorality
and the mockery of ethics, goodness, faith and honesty.
It is time to acknowledge that lighthearted superficiality
has done us no good. When the foundations of social
life are corroded, what ensues are battles over conflicting
interests, new forms of violence and brutality, and
obstacles to the growth of a genuine culture of care for

the environment” (#229).
Addressing the Sacramental Signs and the Celebration
of Rest (#233-237), the Pope notes that the “sacraments
are a privileged way in which nature is taken up by God
to become a means of mediating supernatural life, reminding
all that “Christianity does not reject matter”
(#235). Speaking of the cosmic dimension of the Eucharist,
he adds that even when it is celebrated in a humble
place, it is in some way celebrated “on the altar of the
world.” He then develops the idea that “Sunday, like the
Jewish Sabbath, is meant to be a day which heals our
relationships with God, with ourselves, with others and
with the world.” (#237)
In section 7 (#238-240), appealing to Saint Bonaventure,
Pope Francis speaks of the Trinitarian aspect of creation
and challenges all to try to read reality in a Trinitarian
key. Section 8 (#241-242) speaks of Mary as Queen of
all Creation, extending the reflection to Joseph, the just
man, who can teach us all to care and support.
Section 9 (243-246) calls our attention to life “beyond
the sun”, to eternal life “in which each creature, resplendently
transfigured, will take its rightful place and have
something to give those poor men and women who will
have been liberated once and for all.” The Holy Father
then concludes with two prayers, a prayer for all believers
and a specifically Christian prayer.
Questions for Reflection:
1. What is the most urgent need of your society, and what can you do to educate others in this
regard?
2. What can you, especially those who profess St. Francis’ way of life, do to live more simply?
3. What “ecological conversion” can you commit to today?